* the Spirit.
Mt 4:1-11Lu 4:1-4
* driveth.
Or, "sendeth him forth," [ekballo [
auton.] The expression does not necessarily imply any
violence; but seems to intimate the energy of that impulse on
our Lord, by which he was inwardly constrained to retire from
society.

* they went.
2:1Mt 4:13Lu 4:3110:15
* Capernaum.
Capernaum was a city of Galilee, (Lu 4:31,) situated on the
confines of Zebulun, and Naphtali, (Mt 4:13,) on the western
border of the lake of Tiberias, (Joh 6:59,) and in the land of
Gennesaret, (ch. 6:53; Mt 14:34,) where Josephus places a
spring of excellent water called Capernaum. Dr. Lightfoot
places it between Tiberias and Tarichea, about two miles from
the former; and Dr. Richardson, in passing through the plain
of Gennesaret, was told by the natives that the ruins of
Capernaum were quite near. The Arab station and ruins
mentioned by Mr. Buckingham, said to have been formerly called
Capharnaoom, situated on the edge of the lake from nine to
twelve miles N. N. E. of Tiberias, bearing the name of
Talhewn, or as Burckhardt writes it, Tel Houm, appear too far
north for its site.
* he entered.
396:2Mt 4:23Lu 4:1613:10Ac 13:14-5217:218:4

* preached.
21Mt 4:23Lu 4:43,44
* Galilee.
Galilee was a province of Palestine, being bounded, says
Josephus, on the west by Ptolemais and mount Carmel; on the
south by the country of Samaria and Scythopolis, on the river
Jordan; on the east by the cantons of Hyppos, Gadara, and
Gaulon; and on the north by the confines of the Tyrians. It
was divided into Lower and Upper Galilee;--Upper Galilee, so
called from its being mountainous, was termed Galilee of the
Gentiles (Mt 4:15,) because inhabited, says Strabo, by
Egyptians, Arabians, and Phoenicians, and comprehended the
tribes of Asher and Naphtali; the Lower Galilee contained the
tribes of Zebulun and Issachar, and was sometimes termed the
Great Field. It was, says Josephus, very populous and rich,
containing 204; cities and towns.
* and cast.
7:30Lu 4:41

1; Christ followed by multitudes,
3; heals one sick of the palsy;
13; calls Matthew from the receipt of custom;
15; eats with Publicans and sinners;
18; excuses his disciples for not fasting;
23; and for plucking the ears of corn on the sabbath day.
* again.
1:45Mt 9:1Lu 5:18
* and it.
7:24Lu 18:35-38Joh 4:47Ac 2:6

* Abiathar.
It appears from the passage referred to here, that Ahimelech
was then high priest at Nob; and from other passages, that
Abiathar was his son. Various conjectures have been formed in
order to solve this difficulty; and some, instead of untying,
have cut the knot, by pronouncing it an interpolation. The
most probable opinion seems to be, that both father and son
had two names, the father being also called Abiathar; and this
appears almost certain from 2; Sa 8:17; 1; Ch 18:16, where
Ahimelech seems evidently termed Abiathar, while Abiathar is
called Ahimelech or Abimelech. (Compare 1; Ki 2:26, 27.)
1Sa 22:20-2223:6,92Sa 8:1715:24,29,3520:251Ki 1:71Ki 2:22,26,274:4
* which is not lawful.
Ex 29:32,33Le 24:5-9

error in strong number parsing >,] so called, not from
being a native of Canaan, [Chanaan <See definition 5477>,]
which would have been [Chananaos,] but from the Hebrew Kana,
to be zealous, whence he is called in Greek
[Zelotes <See definition 2208>,] Zelotes, or the Zealot,
from [Zeloo <See definition 2206>,] to be zealous.

* when.
Some render, "And they who were with him (in the house, ver.
19,) hearing (the noise) went out to restrain, ([auton, i.e.,
ochlos [,] the multitude,) for they
said, It (the mob) is mad." This, however, is contrary to all
the versions; and appears an unnatural construction.
* friends. or, kinsmen.
31Joh 7:3-10
* He is.
2Ki 9:11Jer 29:26Ho 9:7Joh 10:20Ac 26:242Co 5:13

1; The parable of the sower,
14; and the meaning thereof.
21; We must communicate the light of our knowledge to others.
26; The parable of the seed growing secretly;
30; and of the mustard seed.
35; Christ stilleth the tempest on the sea.
* he began.
2:13Mt 13:1,2-9Lu 8:4-8
* so that.
Lu 5:1-3

1; Christ delivering the possessed of the legion of devils,
13; they enter into the swine.
22; He is entreated by Jairus to go and heal his daughter.
25; He heals the woman of the bloody issue,
35; and raises from death Jairus' daughter.
4:35Mt 8:28-34Lu 8:26-39

* out.
Isa 65:4Lu 8:27
* a man.
Matthew gives a brief account of two demoniacs who were
dispossessed on this occasion; but Mark and Luke omit the
mention of one (who was perhaps not so remarkable). That
these wretched men were not merely mad, as some suppose, but
really possessed of evil spirits, appears clearly from the
language employed, as well as from the narrative itself.
Matthew expressly affirms that they were "possessed with
devils," or demoniacs, [daimonizomai [;]
Mark says he had "an unclean spirit," i.e., a fallen spirit;
and Luke asserts, that he "had devils (or demons) a long
time," and was called Legion, "because many devils were
entered into him." With supernatural strength the demons
burst asunder the chains and fetters with which he was bound;
they address Christ as the "Son of the most high God;" they
beseech him to suffer them to enter into the swine; and when
he had given them leave, they "went out and entered into the
swine," etc.
* with.
81:23,263:307:25Lu 9:42

* had suffered.
No person will wonder at this account when he considers the
therapeutics of the Jewish physicians, in reference to
diseases of this kind (for an account of which, see Drs.
Lightfoot and Clarke). She was, therefore, a fit patient for
the Great Physician.
Job 13:4Jer 8:2230:12,1351:8
* nothing.
Ps 108:12

* he charged.
1:433:127:36Mt 8:49:3012:16-1817:9Lu 5:148:56Joh 5:41
* and commanded.
This was to shew that she had not only returned to life, but
was also restored to perfect health; and to intimate, that
though raised to life by extraordinary power, she must be
continued in existence, as before, by the use of ordinary
means. The advice of a heathen, on another subject, is quite
applicable: {Nec Deus intersit, nisi dignus vindice nodus
inciderit.} "When the miraculous power of God is necessary,
let it be resorted to; when not necessary, let the ordinary
means be used." To act otherwise would be to tempt God.
* Given.
Lu 24:30,42,43Ac 10:41

1; Christ is contemned of his countrymen.
7; He gives the twelve power over unclean spirits.
14; Divers opinions of Christ.
16; John the Baptist is imprisoned, beheaded, and buried.
30; The apostles return from preaching.
34; The miracle of five loaves and two fishes.
45; Christ walks on the sea;
53; and heals all that touch him.
* and came.
Mt 13:54-4Lu 4:16-30

* take.
Mt 10:9,10Lu 10:422:35
* save.
Matthew says that they were to take "neither two coats,
neither shoes, nor yet staves;" but this precept plainly
means, "Go just as you are; take no other coat, shoes, or
staff than what you already have."
* money.
"The word signifieth a piece of brass money in value something
less than a farthing. Mt 10:9: but here it is taken in
general for money."
Lu 9:3

* the king.
Mt 14:10,11
* an executioner. or, one of his guard.
[Spekoulator [,] in Latin, speculator,
from speculor, to look about, spy, properly denotes a
sentinel; and as these sentinels kept guard at the palaces of
kings, and the residences of Roman governors, so they were
employed in other offices besides guarding, and usually
performed that of executioners. As, however, we learn from
Josephus, that Herod was at this very time engaged in war with
Aretas, king of Arabia, in consequence of Herod's having
divorced his daughter in order to marry Herodias, his brother
Philip's wife; and as this event occurred at an entertainment
given at the castle of Machaerus, while his army was on its
march against his father-in-law; we are furnished with an
additional reason why a speculator, or sentinel, should have
been employed as an executioner; and are thus enabled to
discover such a latent and undesigned coincidence as clearly
evinces the truth of the evangelical narrative.

* by hundreds.
It is generally supposed that they were so arranged as to be a
hundred in rank, or depth, and fifty in front, or file; which
would make the number just five thousand, and will reconcile
this account with Luke's, who only speaks of their sitting
down by fifties.
Lu 9:14,15

* straightway.
Mt 14:22-33Joh 6:15-17,18-21
* unto Bethsaida. or, over against Bethsaida.
Bethsaida, according to Josephus, was situated on the sea of
Gennesaret, in the lower Gaulonitis, (consequently on the east
of the lake, as Pliny states,) and at the beginning of the
mountainous country; and it was raised from a village to the
honour of a city by Philip, and called Julias in honour of the
emperor's daughter. Some learned men, however, are of opinion
that the Bethsaida mentioned in the gospels was a different
place; and that it was situated on the western shore of the
sea of Tiberias, in Galilee, near Chorazin and Capernaum, with
which it is associated, (Mt 11:21, 23. Joh 12:21;) and Bishop
Pococke mentions the ruins of a town or large village in the
plain of Huttin, about two miles west of the lake, still
bearing the name of Baitsida, which he thinks occupies its
site.
8:22Lu 10:13

1; The Pharisees find fault with the disciples for eating with
unwashed hands.
8; They break the commandment of God by the traditions of men.
14; Meat defiles not the man.
24; He heals the Syrophenician woman's daughter of an unclean
spirit;
31; and one that was deaf, and stammered in his speech.
* The Pharisees.
3:22Mt 15:1Lu 5:1711:53,54

error in strong number parsing >,] the fist; which Dr.
Lightfoot illustrates by a tradition from the Talmudical
tracts, that when they washed their hands, they washed the
fist up to the joint of the arm, [ad perek.] The Jews laid
great stress on these washings, or baptisms,
[baptismos <See definition 909>,] considering eating with
unwashen hands no ordinary crime, and feigning that an evil
spirit, called Shibta, has a right to sit on the food of him
who thus eats, and render it hurtful.
* the tradition.
# 7-10,13; Mt 15:2-6; Ga 1:14; Col 2:8,21-23; 1Pe 1:18|

* It is Corban.
Rather, "Let it be a {corban,}" a formula common among the
Jews on such occasions; by which the Pharisees released a
child from supporting his parents; and even deemed it
sacrilege if he afterwards gave anything for their use.
Mt 15:523:181Ti 5:4-8

* he took.
5:408:231Ki 17:19-222Ki 4:4-6,33,34Joh 9:6,7
* put.
This was clearly a symbolical action; for these remedies
evidently could not, by their natural efficacy, avail to
produce so wonderful an effect. As the ears of the deaf
appear closed, he applies his fingers to intimate that he
would open them; and as the tongue of the dumb seems to be
tied, or to cleave to the palate, he touches it, to intimate
he would give loose and free motion to it. He accommodated
himself to the weakness of those who might not indeed doubt
his power, but fancy some external sign was requisite to
healing. It was also thus made manifest, that this
salutiferous power came from Himself, and that He who by one
word, [ephphatha [,] had healed the
man, must be Divine.

1; Christ feeds the people miraculously;
10; refuses to give a sign to the Pharisees;
14; admonishes his disciples to beware of the leaven of the
Pharisees, and of the leaven of Herod;
22; gives a blind man his sight;
27; acknowledges that he is the Christ who should suffer and
rise again;
34; and exhorts to patience in persecution for the profession of
the gospel.
Mt 15:32-39

1; Jesus is transfigured.
11; He instructs his disciples concerning the coming of Elias;
14; casts forth a deaf and dumb spirit;
30; foretells his death and resurrection;
33; exhorts his disciples to humility;
38; bidding them not to prohibit such as are not against them,
nor to give offence to any of the faithful.
* That.
Mt 16:28Lu 9:27
* taste.
Lu 2:26Joh 8:51,52Heb 2:9
* the kingdom.
Mt 24:3025:31Lu 22:18,30Joh 21:23Ac 1:6,7

* he rebuked.
1:25-275:7,8Zec 3:2Mt 17:18Lu 4:35,419:42Jude 1:9
* thou.
If this had been only a natural disease, as some have
contended, could our Lord with any propriety have thus
addressed it? If the demoniacal possession had been false, or
merely a vulgar error, would our Lord, the Revealer of truth,
have thus established falsehood, sanctioned error, or
encouraged deception, by teaching men to ascribe effects to
the malice and power of evil spirits, which they had no agency
in producing? Impossible! Such conduct is utterly unworthy
the sacred character of the Redeemer.
Isa 35:5,6Mt 9:32,3312:22Lu 11:14
* I charge.
Lu 8:29Ac 16:18

1; Christ disputes with the Pharisees touching divorcement:
13; blesses the children that are brought unto him;
17; resolves a rich man how he may inherit life everlasting;
23; tells his disciples of the danger of riches;
28; promises rewards to them that forsake any thing for the
gospel;
32; foretells his death and resurrection;
35; bids the two ambitious suitors to think rather of suffering
with him;
46; and restores to Bartimaeus his sight.
* A.M. 4033. A.D. 29. he arose.
Mt 19:1-12
* by.
Joh 10:4011:7
* he taught.
Ec 12:9Jer 32:33Joh 18:20

* James.
Matthew says that this request was made by Salome their
mother; but though she made the request as from herself, yet
it is evident that they had set her upon the business; and
therefore Jesus, knowing whence it came, immediately addressed
the sons.
1:19,205:379:214:33
* come.
Mt 20:20-28
* we would.
2Sa 14:4-111Ki 2:16,20

error in strong number parsing >
to <See definition 3588> engizo
autou <See definition 847>
eis <See definition 1519> lericho,] may be rendered, "When
he was nigh Jericho," which is equally true of him who is gone
a little way from it, as of him who is come near it; and as it
is probable that Jesus stayed some days in the neighbourhood,
this might occur as he went out of the city during that time,
and he might afterwards re-enter it.
* begging.
# Lu 16:20,22; Joh 9:8; Ac 3:2,3|

* seeing.
Mt 21:19Lu 13:6-9
* a fig-tree.
The fig-tree, [suke [,] is a genus of
the polygamia triaecia class of plants, seldom rising above
twelve feet, but sending off from the bottom many spreading
branches. The leaves are of a dark green colour, nearly a
span long, smooth, and irregularly divided into from three to
five deep rounded lobes; and the fruit grows on short and
thick stalks, of a purplish colour, and contains a soft,
sweet, and fragrant pulp, intermixed with numerous small
seeds.
* haply.
Ru 2:31Sa 6:9Lu 10:3112:6,7
* he found.
Isa 5:7
* for.
Dr. Campbell observes, that the declaration, "for the time of
[ripe, Ed.] figs was not yet," is not the reason why our Lord
did not find any fruit on the tree, because the fig is of that
class of vegetables in which the fruit is formed in its
immature state before the leaves are seen. But as the fruit
is of a pulpy nature, the broad, thick leaves come out in
profusion to protect it from the rays of the sun during the
time it is ripening. If the words, "for the time," etc.
however, are read as a parenthesis, they then become a reason
why Jesus Christ should look for fruit, because the season for
gathering not having fully come, it would remove all suspicion
that the fruit had been gathered: while the presence of the
leaves incontestably proved the advance of the tree to the
state in which fruit is found.

* they saw.
Matthew informs us that this tree grew by the way-side, and
was therefore not private, but public property; so that the
destruction of it really injured no one. Our Lord was pleased
to make use of this miracle to prefigure the speedy ruin of
the Jewish nation, on account of its unfruitfulness under
greater advantages than any other people enjoyed at that day;
and, like all the rest of his miracles, it was done with a
gracious intention, to alarm his countrymen, and induce them
to repent.
* See on ver.
14Job 18:16,1720:5-7Isa 5:440:24Mt 13:615:1321:19,20Joh 15:6Heb 6:8Jude 1:12

1; Christ foretells the destruction of the temple;
9; the persecutions for the gospel;
10; that the gospel must be preached to all nations;
14; that great calamities shall happen to the Jews;
24; and the manner of his coming to judgment;
32; the hour whereof being known to none, every man is to watch
and pray, that we be not found unprovided, when he comes to
each one particularly by death.
* as he.
Mt 24:1,2Lu 21:5-7
* out.
Eze 7:20-228:610:4,1911:22,23Mal 3:1,2

1; A conspiracy against Christ.
3; Precious ointment is poured on his head by a woman.
10; Judas sells his Master for money.
12; Christ himself foretells how he shall be betrayed by one of
his disciples;
22; after the passover prepared, and eaten, institutes his last
supper;
26; declares aforehand the flight of all his disciples, and
Peter's denial.
43; Judas betrays him with a kiss.
46; He is apprehended in the garden;
53; falsely accused and impiously condemned of the Jews'
council;
65; shamefully abused by them;
66; and thrice denied of Peter.
* two.
Mt 26:2Lu 22:1,2Joh 11:53-5713:1
* the passover.
Ex 12:6-20Le 23:5-7Nu 28:16-25De 16:1-8
* chief.
Ps 2:1-5Joh 11:47Ac 4:25-28
* by.
Ps 52:362:4,964:2-6Mt 26:4

* hath done.
"It appears to me more probable," says Dr. Doddridge, "that
Matthew and Mark should have introduced this story out of its
place--that Lazarus, if he made this feast (which is not
expressly said by John,) should have made use of Simon's
house, as more convenient--and that Mary should have poured
this ointment on Christ's head and body, as well as on his
feet,--than that, within the compass of four days, Christ
should have been twice anointed with so costly a perfume; and
that the same fault should be found with the action, and the
same value set upon the ointment, and the same words used in
defence of the woman, and all this in the presence of many of
the same persons; all which improbable particulars must be
admitted, if the stories be considered as different." The
rebuke which Judas received from Christ at this unction
determined him in his resolution to betray his Master; and
therefore Christ's rebuke, and Judas's revenge, are united, as
cause and effect, by Matthew and Mark.
1Ch 28:2,329:1-172Ch 31:20,2134:19-33Ps 110:32Co 8:1-3,12
* she is.
15:42-4716:1Lu 23:53-5624:1-3Joh 12:719:32-42

error in strong number parsing >,] "the maid," and not the
one mentioned in ver. 66, but [allos <See definition 243>,]
another, as Matthew states, (ch. 26:71,) she who was the
janitrix, or door-keeper.
# Joh 18:17|
* and began.
# 38; Lu 22:58; Joh 18:25; Ga 6:1|

error in strong number parsing >
sou <See definition 4675>,] "Thy dialect," or mode of
speech. From various examples produced by Lightfoot, and
Schoetgen, it appears that the Galileans used a very corrupt
dialect and pronunciation; interchanging the gutturals, and
other letters, and so blending or dividing words as to render
them unintelligible, or convey a contrary sense. Thus when a
Galilean would have asked, [immar <See definition 0563>
le-mahn,] "whose is this lamb," he pronounced the first word
so confusedly that it could not be known whether he meant
[chamor, <See definition 02543>,] "an ass,"
[chamar, <See definition 02562>,] "wine,"
[amar, <See definition 06015>,] "wool," or
[immar, <See definition 0563>,] "a lamb." A certain woman
intending to say to a judge, "My lord, I had a picture which
they stole; and it was so great, that if you had been placed
in it, your feet would not have touched the ground," so
spoiled it by her pronunciation, that her words meant, "Sir
slave, I had a beam, and they stole thee away; and it was so
great, that if they had hung thee on it, thy feet would not
have touched the ground."

1; Jesus brought bound, and accused before Pilate.
6; Upon the clamour of the common people, the murderer Barabbas
is loosed, and Jesus delivered up to be crucified.
16; He is crowned with thorns, spit on, and mocked;
21; faints in bearing his cross;
27; hangs between two thieves;
29; suffers the triumphing reproaches of the Jews;
39; but is confessed by the centurion to be the Son of God;
42; and is honourably buried by Joseph.
* straightway.
Ps 2:2Mt 27:1,2Lu 22:66Ac 4:5,6,25-28
* and delivered.
10:33,34Mt 20:18,19Lu 18:32,3323:1,2-5Joh 18:28-38Ac 3:13

* the centurion.
The centurion was a military captain, and commander of a
century, or 100; men. In order to have a proper notion of his
office, it may be desirable to explain the construction and
array of the Roman legion. Each legion was divided into ten
cohorts, each cohort into three maniples, and each maniple
into two centuries; so that there were thirty maniples, and
sixty centuries in a legion, which, if the century had always,
as the word imports, consisted of 100; soldiers, would have
formed a combined phalanx of 6,000; men. The number in a
legion, however, varied at different periods; in the time of
Polybius it was 4,200. The order of battle was that of three
lines; the hastati, or spearmen, occupied the front; the
principes, the second line; the {triarii,} (also called
{pilani,} from their weapon, the {pilam,}) the third. The
centurions were appointed by the tribunes, and generally
selected from the common soldiers according to their merit;
although the office was sometimes obtained for money, or
through the favour of the consuls. Their badge was a vine
rod, or sapling.
44Mt 8:5-10Ac 10:127:1-3,43
* he said.
Mt 27:43,54Lu 23:47,48

error in strong number parsing >
proi <See definition 4404>,] i.e., before the time
appointed to meet Joanna and the other women there. (Lu
24:10). This interpretation, which is adopted by several
eminent writers, is very probable, and reconciles the apparent
discrepancy in the evangelists.
# Mt 28:1; Lu 24:1; Joh 20:1|

* entering.
Lu 24:3Joh 20:8
* a young.
This appears to have been a different angel from that
mentioned by Matthew. The latter sat in the porch of the
tomb, and had assumed a terrible appearance to overawe the
guard. (Mt 28:1;) but this appeared as a young man, within the
sepulchre, in the inner apartment. The two angels spoken of
by John (ch. 20:11) appeared some time after these; but
whether they were the same or different cannot be ascertained;
nor whether the angels which manifested themselves to the
second party of women, recorded by Luke, (ch. 24:4,) were the
same or different.
Da 10:5,6Mt 28:3Lu 24:4,5Joh 20:11,12
* and they.
6:49,50Da 8:1710:7-9,12Lu 1:12,29,30